with thy likeness." He was also a good man, and had enjoyed much of God. But this, instead of contenting him, makes him long for more; and therefore he says, "to see thy power and thy glory, so as I have seen Thee in the sanctuary." We cannot pursue an unknown good, and we shall not pursue an unvalued one. But the knowledge of divine things, which results from the teaching of the Spirit, is always influential in the affections: experience gives a relish which can never be forgotten; enjoyment increases hungering and thirsting after righteousness. When we have tasted the firstfruits, nothing will satisfy us but the whole vintage. When we have sipped of the streams, we must drink at the fountain-head. God, therefore, God in Christ, God in covenant, the God of all grace, is the object of the believer's attraction and pursuit simply and supremely; and though heaven and earth are very comprehensive, and contain a thousand endearments, he can say, "Whom have Í in heaven but Thee; and there is none upon earth that I desire besides Thee." "It is good for me to draw near to God."

But the soul's following, and following hard after God-what means this? Surely it intends much more than a languid, inert inclination; or "the desire of the slothful which killeth him, because his hands refuse to labour." It evinces an intenseness of concern that quickens and rouses the man into life and earnestness-that draws his very "soul" along with it-that reconciles him to every needful exertion and sacrifice, however trying-and urges him to persevere, whatever difficulties or discouragements he meets with in his course. And sometimes the distance is long-and the progress up hill-and the road rough-and the weather unfriendly-and enemies would thrust us back-and sometimes we lose sight of Him, and ask those we meet, "Saw ye him whom my soul loveth?"And when we spy him again, he seems to advance as we advanceand when we gain upon him and get nearer, he seems to look back and frown, and almost tells us to retire. The exercises and feelings of Christians in the divine life, will enable them to explain these allusions. Who among them all has not, like the Jews, been sometimes "discouraged because of the way?" Who has not resembled Barak's adherents, "Faint, yet pursuing ?" Who has not frequently said, "My soul followeth hard after Thee?"

And who among them all has not had reason also to say,-"Thy right hand upholdeth me?" For if God is before his people in one respect, he is with them in another: while He tries them by apparent neglect, he secretly sustains them; while he seems to forsake them, he really supports them, and renders their strength equal to their day. His right hand means the influence of his gracious power, employed to preserve and animate them to go forward in their arduous course, cleaving to the Lord with purpose of heart, according to the promise, "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness." Thus his right hand upholds them three ways. First-as to sin; lest they should fall by it. Secondly-as to suffering; lest they should sink under it. Thirdly-as to duty; lest they should decline from it.

Thus the believer's experience is now a kind of dawn, neither day

nor night-a mixed estate of pains and pleasures, fears and hopes, struggles and triumphs. He resembles the bush burning with hire, but not consumed; or the ship suffering from the winds and waves, but not sinking. He may be troubled on every side, yet not dis tressed; perplexed, but not in despair; cast down, but not destroyed: and in his lowest circumstances he can chide and encourage himself in the Lord his God-"Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise Him for the help of His countenance."

JANUARY 17.-" And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation."Gen. vii. 1.

We have here a striking representation of the character of Noah's piety. It was distinguished by singularity and sincerity. If considered in reference to his fellow creatures, it was singular; if in reference to the Supreme Being, it was sincere-"Righteous," says God, "in this generation:" and "righteous," says God, "before me in this generation."

"Righteous," says God, "in this generation"—a generation universally depraved: "for all flesh had corrupted his way upon the earth." Noah therefore had none to accompany him, none to countenance him; but all opposed him. Never was there before, and never has there been since, one so singular in his religion as hefor he not only differed from his neighbours, but from all his nation; and not only from all his nation, but from all the earth. Here was the danger, and here was the triumph of his piety. The force of opinion and example, when on the side of the multitude, is inexpressible. When a man is alone, conscience and reason will sometimes speak; and he will form many a good purpose, especially when trouble lays hold of him, or he is laid on a bed of sickness. But when he goes forth again, and again enters the crowd, he becomes another man. His resolutions fail him; his impressions wear off; the course of this world lays hold of him, and the stream carries him down. Festus, willing to do the Jews a pleasure, left Paul bound. Herod, when he saw that it pleased the Jews, proceeded to take Peter also. Many of the Pharisees believed in Jesus, but feared to confess him lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. And who has not been influenced by the smiles or frowns of his fellow-creatures to act against his judgment and convictions? Who has not been holden back from the performance of many things, which he knew to be duties, by the inquiry, What will my friends think of me? what will the world say of me?

It would be well for us, seriously to reflect in private; to search the Scriptures without prejudice or partiality; to lay down certain rules of conduct, and go forth in the strength of the Most High, and follow them wherever they lead us, through evil report, or good report, saying,

Careless, myself a dying man,
Of dying men's esteem;
Happy, O God, if Thou approve,
Though all beside condemn."

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"But I shall be singular." You will be singular; and while the world continues what it is, every Christian must be singular. Let any man, actuated by the spirit, and governed by the precepts of the Gospel, pass through the various walks of life, and whom will he resemble? What says the Divine command? "Follow not the multitude to do evil." Be not conformed to this world." "Come out from among them, and be separate." "But I shall be singular." And suppose you are. In every thing else that is deemed excellent, persons wish to be singular. They would be singularly beautiful, singularly rich, singularly wise. But the righteous, in all these, is more excellent than his neighbour. Religion is always praiseworthy. To be religious among the religious is commendable; but it is far more so to be godly among the ungodly. What is innocence where there is no danger? or success where there is no contention? But to be surrounded with evil, and to be steadfast, unmovable, and always abounding in the work of the Lord-this is the heroism of piety. This shows a knowledge of its infinite importance; a real love to its nature; a purity of motive; a nobleness of mind asserting its own freedom, and daring to think and act for itself.

But his piety was as sincere as it was singular-"Righteous," says God, "before me in this generation." Much more is necessary to render us religious before God than before men: and frequently that which is highly esteemed among men is an abomination in the sight of God. Human legislation is satisfied with actions; but the law of God is spiritual, and regards our principles as well as our practice. The Lord looketh to the heart. Hence we read of "pure and undefiled religion before God and the Father."

Bad goods require dark rooms; and as many articles of merchandise seem valuable till taken into the light, so there are many things which appear fair till they are set in the light of God's countenance. Before him the friendships we often profess are nothing but instances of selfishness; and the prayers and praises we engage in are only the forms of godliness. We may come to his house as his people come, sit and hear his words, and commend the preacher, and with our mouth show much love, while He sees our hearts going after our covetousness. And how dreadful do I think that He will hereafter develop all, and divulge all respecting us; and that what we have always been before Him, we shall be made to appear before an assembled world! Could many now be seen by their fellow creatures as he sees them, they would blush to leave their dwelling-To what everlasting shame and contempt must they awake and arise at the last day!

It has been said, a man has four characters: one with his friends; another with his enemies; a third with himself; and a fourth with his God. The two last should agree; and they frequently do agree; and if our heart condemn us not, then have we confidence towards God. We often confound hypocrisy and self-delusion. But hypocrisy has nothing to do with deceiving ourselves; it is only a deceiving of others. It is wearing a mask, instead of showing our own face; it is acting a part which does not belong to our character. This, we fear, is too common. And what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? But self-delusion is more rare, especially among those who live in the

midst of the light of the Gospel. The decisions of the Scripture are so explicit, and the marks and evidences of real religion are so plain and many, that it is not an easy thing for a man to be ignorant or uncertain whether he loves God, or does not; whether he walks by faith or by sight; whether he minds earthly things or sets his affec tion on things above. Yet a man may be deceived, as well as be a deceiver, as to his spiritual state, and think himself to be something when he is nothing. Yea, it would seem that it is possible for persons to carry the delusion in their favour to the very door at which they will knock with confidence, saying, Lord, Lord, open unto us; and He will say, I know you not. Let it therefore be our solemn concern to inquire what character we sustain in the sight of God, on whose decision our destiny depends, and whose judgment is always according to truth. It was the honour of Zechariah and Elisabeth that they were both righteous before God-And of Noah God said, he is righteous before me in this generation. He was not perfect; but his piety bore the eye of God.

JANUARY 18.-"And the Lord said unto Noah, Come thou and all thy house into the ark; FOR THEE HAVE I SEEN righteous before me in this genera tion."-Gen. vii. 1.

We have viewed the character of Noah's piety, let us now consider the Divine observation of it. Thee," says God, "have I seen righteous before me in this generation." It means that He had discerned, noticed, remarked him. Men may suppose themselves unobserved; but they are not only God's creatures, but subjects. He is their moral governor; and inspects and examines them all. His eyes are in every place, beholding the evil and the good. His eyes are upon the ways of men, and He pondereth all their goings.

And what is his aim in the exploring of the human race? Is it to ascertain whether we are rich or poor, bond or free, learned or illiterate? These are distinctions of inferior importance; they will soon drop off from their possessors, and we shall enter eternity only under personal characters. The grand thing is, whether we are wise unto salvation; whether we are free indeed; whether we are rich towards God; whether we are men of the world, or heirs of the grace of life; whether we are wicked or righteous. And He is able to determine this, without the possibility of mistake. He is not far from any one of us. He needs not the aid of testimony to inform Him. All things are naked and opened unto the eyes of Him with whom we have to do. He understands our thought afar off. Yea, the darkness hideth not from Him, but the night shineth as the day; the darkness and the light are both alike to Him. Hence He knoweth them that are His; and sees them, however intermixed with others; and in his eye, they are as separate now, as they will be hereafter.

Here was only one holy man in the world of the ungodly: but the Lord saw that single grain of corn in a heap of chaff; and that particle of gold in a mass of dross: it was too precious to be overlooked or disregarded. And Noah continued to engage his attention. Having seen him, the Lord never lost sight of him. A prince can

not be acquainted with all the conditions of his subjects. A father cannot always have his children in view. But the Lord withdraweth not his eyes from the righteous: their walls are continually before Him. He sees all their external difficulties, and all their inward anxieties. Do they wander? He telleth all their wanderings. Do they weep? He puts their tears into his bottle. Their desire is before Him, and their groaning is not hid from Him.

He is not unrighteous to forget their work and labour of love. If they speak one to another, He hearkens and hears, and it is recorded in the book of his remembrance. Much of their religion is private. But He seeth in secret. Much is defective. But where there is a willing mind, He accepts according to what a man has. Where the means of execution are wanting, He takes the purpose of the generous heart for the deed. Their wishes lie open to his view, and He judges of their services by them, and thus renders double unto them.

But when He says, "Thee have I seen righteous before me in this generation," He means to express not only discernment and notice, but also approbation. "For the righteous Lord loveth righteousness; his countenance doth behold the upright. He taketh pleasure in them that fear Him, in them that hope in his mercy. They blush and weep over their duties; but He applauds them. 'The world often counts their life madness, and their end to be without honour; but the Lord knoweth the way of the righteous. Noah, as a preacher of righteousness, had laboured in vain, and spent his strength for nought among the disobedient; but his work was with the Lord, and his judgment with his God. While the ark was preparing he met with nothing but ridicule and contempt. How often would they go in parties and insult him-"Well, old dotard, how come you on with your folly? So you are going to swim on dry land! Do you intend to make a sea as soon as you have done the ship? Where are your sails and rudder ?"-Who knows not the force of cruel mockings?

But the work was the obedience of faith: and while men scorned, the Lord admired. How delicious is the approbation of God! His smile; His voice, saying, Well done, good and faithful servant, is enough to disarm reproach and persecution, to sweeten all the bitternesses of life, and to commence heaven on earth.

JANUARY 19.-"And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation."Gen. vii. 1.

We have seen the character, and the observation of Noah's piety; and here we see the privilege of it-"Come thou and all thy house into the ark." It is needless to inquire how the invitation was conveyed, whether in a vision, or a dream, or by an impulse on the mind, or a voice in the air-Noah knew that it came from God. But the manner of expressing it is observable. He does not say, "Go thou and all thy house into the ark;" but "come," as if God was there. And He was there, and would have his servants and his family with him to be safe in the day of evil."